THE PRACTICE OF VOODOO |
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Voodooism
1. The practice and doctrinces of voodoo.
2. The practice of sorcery or witchcraft.
THE PRACTICE OF VOODOO |
Quick
Links |
|
Voodooism
1. The practice and doctrinces of voodoo.
2. The practice of sorcery or witchcraft.
The Starting Point
Priests are referred to as "Houngans" and priestess as "Manbos".
Now everyone knows with every religion you must have someone to follow or to
lead the congregration. Under the houngans and manbos you have the hounsis,
are more like the assistants to them. They help the priests and the priestess
at the ceremonies. Voodouisants alll serve the spirit of their own blood line,
and this important aspect of Voodoo practice is often gloosed over or minizied
in importance by commentators who do not understand the significance of it.
The ancestor cult is in fact the basis of Voodoo religion, and many Lwa like
Agasou for example are in fact ancestors who are said to have been raised up
to divinity.
Understanding of the Ceremony
Now time and dedication goes into the preparation
process. It really takes alot to get the ceremonies started. These vodouisants
have to prepare the food for the spirit before the actual ceremony can began.
The service or ceremony begins with different Catholic prayers and songs in
French and Creole. The servants begin to pray and sing with all their might.
They also sing African "langaj" that goes through all the European and African
saints and Lwa honored by the house, and then you have a variety of verses for
all the main spirits of the house. They continue to sing different songs until
it comes down to one person that leads a song that everyone can worship to.
The worshippers start singing songs from the Legba family through all the Rada
spirits, then there is a break and the Petwo part of the service begins, which
ends with the songs for the Gede family. Know as the songs are being sung the
different spirits will come to visit those present at the ceremony by taking
possession of individuals and speaking and acting through them. Just like at
a regular church service. The holy spirit speaks to certain individuals to connect
with them. Each spirit that enters the ceremony is treated and greeted respectfully.
As the spirit enters the individuals it is speaking to them giving them advice,
cures, and different readings for life. The spirits are there to help these
individuals through their life problems.
Close to the ending of the ceremony in the early morning the worshippers sing last few songs to end the ceremony, guest leave the service, and all exhausted hounsis, houngans and manbos can go to sleep. Worshippers usually have a place of worship for their chosen spirit. It is usually a small place with candles, flowers, clear glass of water, perfumes, and foods so that the spirit can come and be served just like at the ceremony. Ancestors are approached directly, without the meditating of Papa Legba, since they are said to be "in the blood".
Key Terms in Voodoo
Hounfo: the parish or region of a houngan or mambo's influence.
Govi: a small earthen bottle into which the gros-bon-ange of deas ancestors
can rescue. After a person dies the gros-bon-ange goes to the underwater place.
A year and a day after he or she goes there so the relatives can recall the
gros-bon-ange. Unfortunately, this is a very expensive service, requiring a
significant animal sacrifice, often an ox.
Serviteurs: serious practitioners of Voodoo.
Ason: the magic rattle of the hougan or manbo.
Lave tet: an initiation ceremony held for serviteurs after they have been mounted
for the first time.
Kanzo: the initiation ceremonies for those moving into a very serious level
of Voodoo practice.
Verve: ceremonial drawings done in flour, of the various lwa.
Peristyle: the Voodoo temple. A tiny tiny place.
Poto mitan: the center pole in a Voodoo peristyle. It represents the center
of the universe and all dancing revolves around the poto mitan. Legba: An old
man who is the gatekeeper between the worlds, world of the earth and the world
of the invisibles. He is the origin of life. The sun is one of his symbols,
but he is also source of the regeneration and uses the symbol of the phallus.
Papa Gede: Lwa of death and resurrection. A total clown. Very erotic and comic.
He is the Lord of eroticism.
Kalfu: The crossroads- This is the Petro counterpart to Legba. He is the spirit
of the night, the origins of darkness. The moon is his symbol. He can be placated,
but is a dangerous lwa.
Dumballah: The father figure. He is the very good snake. The source of peace
and transquillity. The egg is offered to him when he comes to the mount a person.
He is much loved and sought after. His wife Aida-wedo attends him.
Agw: The sovereign of the seas. Especially honored, as one might well expect,
by people who live near the sea.
Ogoun:The warrior. Today, too, the force of politics. Violent!
Ayza: protector
Baka: an evil spirit who takes the form of an animal.
Baron Samedi: guardian of the grave.
Erinle: spirit of the forests.
Ezili: female spirit of love.
Mawu Lisa: spirit of creation.
Ogon Balanjo: spirit of healing.
Osum: spirit of healing streams.
Sango: spirit of storms.
Yemanja: female spirit of waters
Zaka (or Oko): spirit of agriculture
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